judgments were given, might be either a grove or a temple.  Caesar uses the same phrase for sacred places where the spoils of war were heaped; these may have been groves, but Diodorus speaks of treasure collected in “temples and sacred places” ([Greek:  en tois hierois chai temenesin]), and Plutarch speaks of the “temple” where the Arverni hung Caesar’s sword.[959] The “temple” of the Namnite women, unroofed and re-roofed in a day, must have been a building.  There is no evidence that the insular Celts had temples.  In Gallo-Roman times, elaborate temples, perhaps occupying sites of earlier groves or temples, sprang up over the Romano-Celtic area.  They were built on Roman models, many of them were of great size, and they were dedicated to Roman or Gallo-Roman divinities.[960] Smaller shrines were built by grateful worshippers at sacred springs to their presiding divinity, as many inscriptions show.  In the temples stood images of the gods, and here were stored sacred vessels, sometimes made of the skulls of enemies, spoils of war dedicated to the gods, money collected for sacred purposes, and war standards, especially those which bore divine symbols.

The old idea that stone circles were Druidic temples, that human sacrifices were offered on the “altar-stone,” and libations of blood poured into the cup-markings, must be given up, along with much of the astronomical lore associated with the circles.  Stonehenge dates from the close of the Neolithic Age, and most of the smaller circles belong to the early Bronze Age, and are probably pre-Celtic.  In any case they were primarily places of sepulture.  As such they would be the scene of ancestor worship, but yet not temples in the strict sense of the word.  The larger circles, burial-places of great chiefs or kings, would become central places for the recurring rites of ghost-worship, possibly also rallying places of the tribe on stated occasions.  But whether this ghost-worship was ever transmuted into the cult of a god at the circles is uncertain and, indeed, unlikely.  The Celts would naturally regard these places as sacred, since the ghosts of the dead, even those of a vanquished people, are always dangerous, and they also took over the myths and legends[961] associated with them, such, e.g., as regarded the stones themselves, or trees growing within the circles, as embodiments of the dead, while they may also have used them as occasional places of secondary interment.  Whether they were ever led to copy such circles themselves is uncertain, since their own methods of interment seem to have been different.  We have seen that the gods may in some cases have been worshipped at tumuli, and that Lugnasad was, at some centres, connected with commemorative cults at burial-places (mounds, not circles).  But the reasons for this are obscure, nor is there any hint that other Celtic festivals were held near burial mounds.  Probably such commemorative rites at places of sepulture during Lugnasad were only part of a wider series occurring elsewhere, and we cannot assume from such vague notices that stone circles were Druidic temples where worship of an Oriental nature was carried on.